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state of habitual rebellion against laws and ordinances； and
required to be rigorously chained up to enable the persons within
their reach to enjoy any particle of security。 In our times； from
the highest class of society down to the lowest； every one lives as
under the eye of a hostile and dreaded censorship。 Not only in what
concerns others； but in what concerns only themselves； the
individual or the family do not ask themselves… what do I prefer？ or；
what would suit my character and disposition？ or； what would allow the
best and highest in me to have fair play； and enable it to grow and
thrive？ They ask themselves； what is suitable to my position？ what
is usually done by persons of my station and pecuniary
circumstances？ or （worse still） what is usually done by persons of a
station and circumstances superior to mine？ I do not mean that they
choose what is customary in preference to what suits their own
inclination。 It does not occur to them to have any inclination； except
for what is customary。 Thus the mind itself is bowed to the yoke： even
in what people do for pleasure； conformity is the first thing
thought of； they like in crowds； they exercise choice only among
things commonly done： peculiarity of taste； eccentricity of conduct；
are shunned equally with crimes： until by dint of not following
their own nature they have no nature to follow： their human capacities
are withered and starved： they become incapable of any strong wishes
or native pleasures； and are generally without either opinions or
feelings of home growth； or properly their own。 Now is this； or is
it not； the desirable condition of human nature？
It is so； on the Calvinistic theory。 According to that； the one
great offence of man is self…will。 All the good of which humanity is
capable is comprised in obedience。 You have no choice； thus you must
do； and no otherwise： 〃whatever is not a duty； is a sin。〃 Human nature
being radically corrupt； there is no redemption for any one until
human nature is killed within him。 To one holding this theory of life；
crushing out any of the human faculties； capacities； and
susceptibilities； is no evil： man needs no capacity； but that of
surrendering himself to the will of God： and if he uses any of his
faculties for any other purpose but to do that supposed will more
effectually； he is better without them。 This is the theory of
Calvinism； and it is held； in a mitigated form； by many who do not
consider themselves Calvinists； the mitigation consisting in giving
a less ascetic interpretation to the alleged will of God； asserting it
to be his will that mankind should gratify some of their inclinations；
of course not in the manner they themselves prefer； but in the way
of obedience； that is； in a way prescribed to them by authority；
and； therefore； by the necessary condition of the case； the same for
all。
In some such insidious form there is at present a strong tendency to
this narrow theory of life； and to the pinched and hidebound type of
human character which it patronises。 Many persons； no doubt； sincerely
think that human beings thus cramped and dwarfed are as their Maker
designed them to be； just as many have thought that trees are a much
finer thing when clipped into pollards； or cut out into figures of
animals； than as nature made them。 But if it be any part of religion
to believe that man was made by a good Being； it is more consistent
with that faith to believe that this Being gave all human faculties
that they might be cultivated and unfolded； not rooted out and
consumed； and that he takes delight in every nearer approach made by
his creatures to the ideal conception embodied in them； every increase
in any of their capabilities of comprehension； of action； or of
enjoyment。 There is a different type of human excellence from the
Calvinistic： a conception of humanity as having its nature bestowed on
it for other purposes than merely to be abnegated。 〃Pagan
self…assertion〃 is one of the elements of human worth； as well as
〃Christian self…denial。〃* There is a Greek ideal of
self…development； which the Platonic and Christian ideal of
self…government blends with； but does not supersede。 It may be
better to be a John Knox than an Alcibiades； but it is better to be
a Pericles than either； nor would a Pericles； if we had one in these
days； be without anything good which belonged to John Knox。
* Sterling's Essays。
It is not by wearing down into uniformity all that is individual
in themselves； but by cultivating it； and calling it forth； within the
limits imposed by the rights and interests of others； that human
beings become a noble and beautiful object of contemplation； and as
the works partake the character of those who do them； by the same
process human life also becomes rich； diversified； and animating；
furnishing more abundant aliment to high thoughts and elevating
feelings； and strengthening the tie which binds every individual to
the race； by making the race infinitely better worth belonging to。
In proportion to the development of his individuality； each person
becomes more valuable to himself； and is therefore capable of being
more valuable to others。 There is a greater fulness of life about
his own existence； and when there is more life in the units there is
more in the mass which is composed of them。 As much compression as
is necessary to prevent the stronger specimens of human nature from
encroaching on the rights of others cannot be dispensed with； but
for this there is ample compensation even in the point of view of
human development。 The means of development which the individual loses
by being prevented from gratifying his inclinations to the injury of
others； are chiefly obtained at the expense of the development of
other people。 And even to himself there is a full equivalent in the
better development of the social part of his nature； rendered possible
by the restraint put upon the selfish part。 To be held to rigid
rules of justice for the sake of others； develops the feelings and
capacities which have the good of others for their object。 But to be
restrained in things not affecting their good； by their mere
displeasure； develops nothing valuable； except such force of character
as may unfold itself in resisting the restraint。 If acquiesced in；
it dulls and blunts the whole nature。 To give any fair play to the
nature of each； it is essential that different persons should be
allowed to lead different lives。 In proportion as this latitude has
been exercised in any age； has that age been noteworthy to
posterity。 Even despotism does not produce its worst effects； so
long as individuality exists under it； and whatever crushes
individuality is despotism； by whatever name it may be called； and
whether it professes to be enforcing the will of God or the
injunctions of men。
Having said that the individuality is the same thing with
development； and that it is only the cultivation of individuality
which produces； or can produce； well…developed human beings； I might
here close the argument： for what more or better can be said of any
condition of human affairs than that it brings human beings themselves
nearer to the best thing they can be？ or what worse can be said of any
obstruction to good than that it prevents this？ Doubtless； however；
these considerations will not suffice to convince those who most need
convincing； and it is necessary further to show； that these developed
human beings are of some use to the undeveloped… to point out to
those who do not desire liberty； and would not avail themselves of it；
that they may be in some intelligible manner rewarded for allowing
other people to make use of it without hindrance。
In the first place； then； I would suggest that they might possibly
learn something from them。 It will not be denied by anybody； that
originality is a valuable element in human affairs。 There is always
need of persons not only to discover new truths； and point out when
what were once truths are true no longer； but also to commence new
practices； and set the example of more enlightened conduct； and better
taste and sense in human life。 This cannot well be gainsaid by anybody
who does not believe that the world has already attained perfection in
all its ways and practices。 It is true that this benefit is not
capable of being rendered by everybody alike： there are but few
persons； in comparison with the whole of mankind； whose experiments；
if adopted by others； would be likely to be any improvement on
established practice。 But these few are the salt of the earth； without
them； human life would become a stagnant pool。 Not only is it they who
introduce